俱舍論記 25.115

25.115

「此三十七至無無漏故」者，此即第六約地分別。勵力轉故、猶疑慮故，所以無喜。餘文可知。此文但約諸地總說。若約現行，四念住中唯取一種，餘容並起。故「婆沙」九十六云「問：何地有幾菩提分法俱時現前？答：未至定中有三十六菩提分法，唯三十三俱時現前，除三念住。所以者何？以四念住所緣各別，尚無有二俱時理前，況有三、四？初靜慮中有三十七，唯三十四俱時現前，除三念住；靜慮中間及第三、第四靜慮各三十五，唯三十二俱時現前，除三念住。第二靜慮有三十六，唯三十三俱時現前，除三念住。前三無色有三十二，唯二十九俱時現前，除三念住。欲界有頂有二十二，唯有十九俱時現前，除三念住。餘隨義說，非要別體。

Regarding "These thirty-seven [...] because none are anāsrava": this is the sixth section, distinguishing them with respect to the [meditative] stages. Because it proceeds with effort and because there is still doubt and deliberation, joy is absent. The rest of the text can be understood accordingly. This passage merely speaks generally with respect to the various stages. If one considers actual occurrence, among the four smṛtyupasthānas only one is taken at a time, whereas the others may arise simultaneously. Therefore Mahāvibhāṣā 96 says: "Question: In which stage do how many factors of awakening present themselves simultaneously? Answer: In the anāgamya-samādhi there are thirty-six factors of awakening, but only thirty-three present themselves simultaneously, excluding three smṛtyupasthānas. Why is this? Because the objects of the four smṛtyupasthānas are distinct; two cannot reasonably be present simultaneously, how much less three or four? In the first dhyāna there are thirty-seven, but only thirty-four present themselves simultaneously, excluding three smṛtyupasthānas; in the dhyānāntara and in the third and fourth dhyānas there are thirty-five each, but only thirty-two present themselves simultaneously, excluding three smṛtyupasthānas. In the second dhyāna there are thirty-six, but only thirty-three present themselves simultaneously, excluding three smṛtyupasthānas. In the first three formless realms there are thirty-two, but only twenty-nine present themselves simultaneously, excluding three smṛtyupasthānas. In the kāmadhātu and the summit of existence there are twenty-two, but only nineteen present themselves simultaneously, excluding three smṛtyupasthānas. The rest are stated according to meaning, and do not necessarily possess separate entities."